Mahdism in the Holy Quran - Part 1
The Qur’an addresses the uprising of Imam Mahdi (pbuh) in a general manner, giving glad tidings of the establishment of a global government of justice and the triumph of the righteous. Shi’a interpreters, as well as a number of Sunni commentators—relying on narrations from the Ahlul-Bayt (pbut) and the views of Islamic scholars—have regarded such verses as referring to Imam Mahdi (pbuh).
The concept of Mahdism in Islam has deep Qur’anic roots. This divine Book, with absolute certainty, promises all humanity the ultimate victory of truth over falsehood.
The Qur’an addresses the uprising of Imam Mahdi (pbuh) in a general manner, giving glad tidings of the establishment of a global government of justice and the triumph of the righteous. Shi’a interpreters, as well as a number of Sunni commentators—relying on narrations from the Ahlul-Bayt (pbut) and the views of Islamic scholars—have regarded such verses as referring to Imam Mahdi (pbuh).
Within the scope of this discussion, from among the verses of the Holy Qur’an that relate to the subject of Mahdism—particularly those that are more explicit—we will cite and examine only a select few.
Before entering into the main discussion, it is necessary to first become familiar with the definition of several key terms:
1. Tafsir
The term tafsir is derived from the root fasara, meaning to clarify. In technical usage, it refers to “removing ambiguity from an obscure expression”, and also includes “eliminating ambiguity in the indication of a statement”.
Tafsir is employed where there is a form of obscurity in the wording, which in turn causes ambiguity in the meaning and indication of the text, and where scholarly effort is required to remove this obscurity.
Since the understanding of certain Qur’anic verses is not accessible to the public, they inevitably require explanation and unveiling. This responsibility rests upon those who possess the qualification and capability for such a task and who are endorsed by Allah The Almighty.
2. Ta’wil
Ta’wil is derived from awl, meaning to return to the origin. The taʾwīl of something means returning it to its original source and essence; and the taʾwīl of an ambiguous expression means interpreting its apparent meaning in such a way that it returns to its true and original sense.
This term has been used in the Qur’an in three meanings:
- Interpreting the apparent meaning of an ambiguous word or act in a way that is acceptable to reason and consistent with tradition. (Al ‘Imran / 7)
- Interpretation of dreams; ta’wil in this sense appears eight times in Surah Yusuf.
- The outcome or final consequence of a matter; accordingly, the ta’wil of something refers to what it ultimately leads to. (al-Kahf / 78)
A fourth meaning—though not mentioned explicitly in the Holy Qur’an but found in the statements of earlier scholars—is deriving a general and comprehensive concept from a verse that was revealed concerning a specific case. Ta’wil in this sense is sometimes referred to as “batn” (inner meaning)—that is, a secondary and hidden meaning that cannot be obtained from the apparent wording of the verse—contrasted with “zahr” (outer meaning), which is the primary meaning conveyed by the apparent wording according to linguistic usage.
This meaning has a broad scope and guarantees the universality of the Qur’an, allowing it to encompass all times and eras. For if universal concepts were not extracted from specific cases, many Qur’anic verses would become fruitless and would serve no purpose beyond the reward of recitation.
Asa it is mentioned in the Holy Quran:
هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ … وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ ﴿٧﴾
It is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] precise - they are the foundation of the Book - and others unspecific... And no one knows its [true] interpretation (Ta’wil) except Allah. But those firm in knowledge say, "We believe in it. All [of it] is from our Lord." And no one will be reminded except those of understanding. (Al ‘Imran / 7)
Ta’wil has specific conditions which are discussed in specialized scholarly works.
3. Tatbiq
Within the Qur’anic verses, many concepts are expressed in general terms that can be adapted in every era, to certain individuals. In some cases, the wording of a verse may be specific, while its meaning remains general, encompassing others who perform similar actions.
Given the points mentioned above, we now proceed to discuss some of the verses related to Imam Mahdi (pbuh) and his global revolution: …
This discussion continues…
Adapted from “Mahdism Textbook” by Khodamorad Salimian with slight modifications.
Mahdism in the Holy Quran - Part 2
Merely being “oppressed” is not the reason for victory over enemies and ruling upon the earth; rather, the presence of faith and the acquisition of merits are also necessary, and the oppressed of the world will not achieve rule over the earth until they revive these two principles.
Some of the verses related to Imam Mahdi (pbuh) and his global revolution are as follows:
First Verse:
وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِن بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ
We have written in the Psalms (Zabur) after the Remembrance (Dhikr) that My righteous servants shall inherit the earth.
(Al-Anbiya:105)
This verse refers to one of the clearest worldly rewards of the righteous (ruling upon the earth). In several traditions, this important event is considered to take place during the era of the advent of Imam Mahdi (may Allah hasten his relief).
Vocabulary of the Verse:
- “الزَّبُورِ”(Zabur) of David or, in the books of the Old Testament, the Psalms of David which refers to a collection of supplications, prayers, and preachings of Prophet David (pbuh).
- “الذِّكْرِ”(Dhikr)“* originally means something that serves as a reminder, but in this verse—given the clue that it is mentioned before the Zabur—it is interpreted as the holy book of Prophet Moses (pbuh), the Torah.
- “الْأَرْضَ ”(Ardh) refers to the entire globe (earth), unless a specific context indicates otherwise.
- “يَرِثُهَا ” (Inherit)** means something transferred to someone without transaction or trade. In the Holy Quran, it sometimes signifies the dominance and victory of a righteous people over an unworthy people and taking control of their blessings and resources. (For this meaning you may also take a look at Surah Al-Aʿrāf (7), verse 137.)
By the addition of “Servants” to “Allah” by saying “My Servants", their monotheistic faith is clear; and by the word “The Righteous (al‑Salihun),” all merits come to mind; including righteous deeds and piety, knowledge and awareness, strength and power, wisdom, order, and social understanding.
When faithful servants equip themselves with these merits, Allah will also assist them to overcome the arrogant enemies.
Therefore, merely being “oppressed” is not the reason for victory over enemies and ruling upon the earth; rather, the presence of faith and the acquisition of merits are also necessary, and the oppressed of the world will not achieve rule over the earth until they revive these two principles.
Key Points:
1. The Family of Muhammad (pbuh and his family)
In interpreting this noble verse, it is narrated from Imam Baqir (pbuh):
هُمْ آلُ مُحَمَّدٍ يَبْعَثُ اللَّهُ مَهْدِيَهُمْ بَعْدَ جَهْدِهِمْ فَيُعِزُّهُمْ وَيُذِلُّ عَدُوَّهُمْ
“They are the Progeny of Muhammad. Allah will send forth their Mahdi after their striving, thus granting them honor and humiliating their enemies.”
(Kitab al-Ghaiba, Sheikh Al-Tusi, p. 184)
It is clear that the meaning of this narration is not exclusive; rather, it states a supreme instance. Such interpretations never restrict the generality of the verse’s meaning. Therefore, in any time and place where righteous servants of Allah rise up, they will be victorious and successful, and ultimately they will inherit the earth and its dominion.
2. The Glad Tidings of the Rule of the Righteous in the Psalms of David (pbuh)
In the Psalms of David, the mentioned statement or similar ones appear in several verses, indicating that despite the distortions made in these books, this portion has remained protected.
“For those who are evil will be destroyed, but those who hope in the LORD will inherit the land.” (Psalms 37:9)
“But the meek will inherit the land and enjoy peace and prosperity.” (Psalms 37:11)
“Turn from evil and do good; then you will dwell in the land forever.” (Psalms 37:27)
“The righteous will inherit the land and dwell in it forever.” (Psalms 37:29)
“The blameless spend their days under the LORD’s care, and their inheritance will endure forever.” (Psalms 37:18)
In these passages, the title “the righteous” mentioned in the Quran appears with the exact same expression in the Psalms of David. Furthermore, other expressions such as the truthful, the trusting, the blessed, and the humble are mentioned in other sentences. These expressions serve as proof of the universality of the rule of “the righteous” and correspond with the hadiths regarding the uprising of Imam Mahdi (may Allah hasten his relief).
3. The Rule of the Righteous is One of the Laws of Creation
It must be understood that all these governments are contrary to the direction of creation and the laws of the universe, and what is in harmony with it is the very rule of the righteous believers. The system of creation is a clear proof for the acceptance of a sound social system in the future, and this is exactly what is understood from the aforementioned verse and the traditions related to the uprising of the great global reformer.
(Tafsir Nemuneh, vol. 13, pp. 515–524)
This discussion continues…
Adapted from “Mahdism Textbook” by Khodamorad Salimian with slight modifications.
Mahdism in the Holy Quran - Part 3
Verses of the Holy Quran point to the victory of the oppressed over the oppressors, and that ultimately, the world will belong to the righteous.
Some of the verses related to Imam Mahdi (may Allah hasten his relief) and his global revolution are as follows:
The Second Verse:
«وَنُریدُ أنْ نَمُنّ عَلَی الّذینَ اسْتُضْعِفُوا فِی الارْضِ وَنَجْعَلَهُمْ أئمّْة وَنَجْعَلَهُمُ الْوارِثینَ.»
We desired to bestow a favor upon those who were oppressed in the land, and to make them leaders, and to make them the inheritors.
(Al-Qasas (28), Verse 5)
According to the words of Imam Ali (pbuh) in Nahjul-Balagha and several hadiths from other Imams (pbut), this verse refers to the victory of the oppressed over the arrogant, and that the world will ultimately belong to the righteous.
The aforementioned verse by no means speaks of a localized and specific plan concerning the Bani-Israel tribes; rather, it expresses a universal law for all eras. This is a glad tiding regarding the victory of truth over falsehood, and faith over disbelief. A more perfect example of this was the government of the Prophet of Islam (pbuh and his family) and his companions following the advent of Islam.
Furthermore, the most extensive manifestation of it will be the establishment of the government of truth and justice across the entire globe at the hands of Imam Mahdi (may Allah hasten his relief).
This verse is among those that clearly give the glad tidings of the “emergence” of such a government; hence, the Ahlul-Bayt (pbut), in their interpretation of it, have referred to this great advent. It has been narrated from Imam Ali (pbuh) in Nahjul-Balagha:
«لَتَعْطِفَنَّ الدُّنْیا عَلَینَا بَعْدَ شِمَاسِهَا عَطْفَ الضَّرُوسِ عَلَی وَلَدِهَا وَ تَلَا عَقِیبَ ذَلِکَ “وَ نُرِیدُ أَنْ نَمُنَّ عَلَی الَّذِینَ اسْتُضْعِفُوا فِی الْأَرْضِ وَ نَجْعَلَهُمْ أَئِمَّةً وَ نَجْعَلَهُمُ الْوارِثِینَ.»
The world, after its recalcitrance and rebellion—like a female camel that refuses to give milk to its milker and reserves it for its own young—will turn towards us…Then, he recited the verse: «وَ نُرِیدُ أَنْ نَمُنَّ عَلَی الَّذِینَ…» (And We desired to bestow a favor upon those…).
(Saying 209)
In another hadith, Imam Ali (pbuh) says in the interpretation of the aforementioned verse:
«هُمْ آلُ مُحَمَّدٍ یبْعَثُ اللَّهُ مَهْدِیهُمْ بَعْدَ جَهْدِهِمْ فَیعِزُّهُمْ وَ یذِلُّ عَدُوَّهُمْ.»
This group is the progeny of Muhammad (pbuh and his family). Allah will raise their Mahdi after the hardship and pressure inflicted upon them; He will grant them honor and will humiliate their enemies.
(Sheikh Tusi, Kitab al-Ghayba, p. 184)
This discussion continues…
Adapted from “Mahdism Textbook” by Khodamorad Salimian with slight modifications.
Mahdism in the Holy Quran - Part 4
Allah has promised rule upon the earth, the supremacy of religion and faith, and complete security to a group of believers and the righteous, but there is a discussion among the commentators as to who is meant by this group.
Some of the verses related to Imam Mahdi (may Allah hasten his relief) and his global revolution are as follows:
The Third Verse:
وَعَدَ اللَّهُ الَّذینَ آمَنُوا مِنْکُمْ وَ عَمِلُوا الصَّالِحاتِ لَیسْتَخْلِفَنَّهُمْ فِی الْأَرْض کَمَا اسْتَخْلَفَ الَّذینَ مِنْ قَبْلِهِمْ وَ لَیمَکِّنَنَّ لَهُمْ دینَهُمُ الَّذِی ارْتَضی لَهُمْ وَ لَیبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْناً یعْبُدُونَنی لا یشْرِکُونَ بی شَیئاً وَ مَنْ کَفَرَ بَعْدَ ذلِکَ فَأُولئِکَ هُمُ الْفاسِقُونَ.
Allah has promised those among you who believe and do righteous deeds that He will surely make them successors upon the earth, just as He made those before them successors, and that He will surely establish for them their religion which He has approved for them, and that He will surely replace their fear with security. They worship Me, associating nothing with Me. And whoever disbelieves after that, it is they who are the transgressors.
(Nur (24), verse 55)
In the verses preceding this verse, the discussion is about obedience and submission to the command of Allah and the Prophet (pbuh and his family), and in this verse, the discussion continues and the result of this obedience—which is the global government—is mentioned.
The mentioned verse indicates that Allah has given three promises to a group of righteous and faithful Muslims:
1. Succession and governance on earth;
2. The spread of the true religion in the world;
3. The elimination of the causes of fear and insecurity.
To conclude, people in this era will worship Allah with ultimate freedom, obey His command, attribute no partner or likeness to Him, and spread pure monotheism everywhere.
Points:
1. According to this verse, individuals prior to the Muslims possessed succession on the earth. Who were these people? Some interpreters have considered it a reference to Prophet Adam, Prophet David, and Prophet Solomon (pbut); because the Holy Quran says about Prophet Adam (pbuh):
إِنِّی جاعِلٌ فِی الْأَرْضِ خَلِیفَة.
Indeed, I will make upon the earth a successive authority [= a representative].
(Al-Baqarah (2), verse 30)
Regarding Prophet David (pbuh), it has said:
یا داوُدُ إِنَّا جَعَلْناکَ خَلِیفَةً فِی الْأَرْض.
O David, indeed We have made you a successor and (Our representative) upon the earth.
(Saad (37), verse 26)
Prophet Solomon (pbuh) also, according to verse sixteen of Surah “An-Naml”, was the inheritor of Prophet David’s (pbuh) government and became a successor on the earth.
However, some other interpreters—like Allamah Tabataba’i (may Allah have mercy on him)—have considered this meaning unlikely; because they did not find the expression “الَّذینَ مِنْ قَبْلِهِمْ” (those who were before them) fitting for the Prophets. In the view of Allamah, this expression is not used for Prophets in the Quran; therefore, it is a reference to past nations who had faith and righteous deeds and attained governance on the earth.
Another group of interpreters believe this verse refers to the tribes of “Bani-Israel”; because with the advent of Prophet Moses (pbuh) and the shattering of Pharaoh’s power, they became the governors on earth; as it is mentioned in a verse:
وَ أَوْرَثْنَا الْقَوْمَ الَّذینَ کانُوا یسْتَضْعَفُونَ مَشارِقَ الْأَرْضِ وَ مَغارِبَهَا الَّتی بارَکْنا فیها.
And We made the people who were oppressed inherit the eastern and western parts of the land, which We had blessed.
(Al-A'raf (7), verse 137)
And also, regarding them, it says:
وَ نُمَکِّنَ لَهُمْ فِی الْأَرْض
We intended to establish the oppressed people (the believers of the Bani-Israel) in the land (and make them dominant).
2. To whom does this divine promise belong?
In this verse, Allah has given the promise of governance on the earth, the supremacy of religion and faith, and complete security to a group of believers and the righteous, but there is a discussion among interpreters regarding who is meant by this group.
Some consider it a reference to the government of Imam Mahdi (may Allah hasten his relief) where the East and West of the world will come under the banner of his government, the true religion will penetrate everywhere, insecurity, fear, and war will be wiped off the face of the earth, and worship free from polytheism will be achieved in the world. (Tafsir al-Mizan, Vol. 15, p. 218)
Undoubtedly, the verse encompasses both the early Muslims and the government of Imam Mahdi (may Allah hasten his relief). According to the belief of the majority of Muslims—both Shia and Sunni—Imam Mahdi (may Allah hasten his relief) will fill the entire earth with justice, and he is the perfect embodiment of this verse, yet still, there is no prevention to the universality of its concept.
Some say: The word “أرض”(land) is absolute and includes the entire surface of the earth, and this is exclusively related to the government of Imam Mahdi (may Allah hasten his relief); This fact is incompatible with the phrase “کما استخلف...” (Just as He made those who were before them successors); because the succession and governance of the predecessors were certainly not across the entire expanse of the earth.
Furthermore, the occasion of revelation of the verse also shows that at least a sample of this government was embodied in the last years of the Holy Prophet (pbuh and his family).
It is worth mentioning that the fruit of all the efforts of the Prophets and their persistent preaching, and the perfect manifestation of the sovereignty of monotheism, complete security, and worship, will be realized at the time when Imam Mahdi (may Allah hasten his relief) rises. (Tafsir Nemuneh, Vol.14, p.530 - 532)
As we mentioned before, these interpretations do not mean restricting the embodiment of the verse; rather, they express its perfect embodiment.
Abu Basir narrated from Imam Sadiq (pbuh)that he said the following regarding the noble verse:
نَزَلَتْ فِی اَلْمَهْدِیِّ عَلَیْهِ اَلسَّلاَمُ.
[This verse] was revealed concerning Mahdi (pbuh).
(Sheikh Tusi, Kitab al-Ghaybah, p. 177)
Allamah Tabataba’i (may Allah have mercy on him) writes in this regard:
“…This pure society, with the attributes of virtue and sanctity it possesses, has never yet been formed in the world, and the world has not seen such a society since the first day of the Prophet’s (pbuh and his family) prophethood. Inevitably, if it finds an embodiment, it will be in the era of Imam Mahdi (may Allah hasten his relief); because the mutawatir (widely transmitted) reports that have been narrated from the Messenger of Allah (pbuh and his family) and the Ahlul-Bayt (pbut) regarding his characteristics, give the news of the formation of such a society. Of course, this is the case if we consider the addressee in the verse to be directed towards the righteous society, not solely Imam Mahdi (may Allah hasten his relief).”
Then he continues:
"You will say: According to this theory, you can’t consider the addressee at the time of the revelation of the verse to Imam Mahdi (may Allah hasten his relief) by saying ‘those who believe and do righteous deeds’, while Mahdi (may Allah hasten his relief) was not there that day (neither he himself was present, nor anyone from the people of his time)?
In response, we say: This question arises from the questioner confusing individual addresses with collective addresses; because an address can be directed at individuals in two ways: One is that individuals are addressed because their personal characteristics are intended. The other is that the same individuals are addressed—not because their individual selves are intended, but—because they are a collective possessing specific attributes. In the first case, the address does not transfer from the addressees to non-addressees and does not include them—not its promise, not its threat, and nothing else—but in the second type, the individuals do not interfere at all, and the address is directed to the possessors of the specific attributes, in which case it is directed at others as well.
In the noble verse, the address is of the second type,that we explained, and most Quranic addresses—which either address the believers or the disbelievers—are of this type."
(Translation of Al-Mizan, Vol.15, p.220)
In Majma’ al-Bayan, regarding the verse “وَعَدَ اللهُ الذینَ آمنوا مِنکُم ...” (Allah has promised those of you who believe…), it is stated:
Interpreters differ as to who “those of you who believe” are, and it has been narrated from the Ahlul-Bayt (pbut) that the intended meaning is the Mahdi from the progeny of Muhammad (pbuh and his family).
Ayyashi, with his chain of transmission, has narrated from Imam Sajjad (pbuh): When he recited this verse, he said: By Allah! They are our Shia (followers), for whom Allah will fulfill this promise of His through a man from us, and he is the Mahdi of this ummah (nation). He is the one whom the Messenger of Allah (pbuh and his family) said: If there were to remain nothing of the world but one day, Allah would prolong that day until a man from my progeny rises, whose name is my name. He will fill the earth with justice just as it had been filled with injustice and oppression. A similar hadith has been narrated from Imam Baqir and Imam Sadiq (pbut).
(Majma’ al-Bayan, Vol.7, p.52)
This discussion continues…
Adapted from “Mahdism Textbook” by Khodamorad Salimian with slight modifications.
Mahdism in the Holy Quran - Final Part
The verses of the Quran sometimes have multiple meanings, where one meaning is apparent and general, and the other is an inner concept and, terminologically, the inner depth (batn) of the verse, of which no one is aware except the Prophet (pbuh and his family), the Imams (pbut), and those whom Allah wills.
Some of the verses related to Imam Mahdi (may Allah hasten his relief) and his global revolution are as follows:
The Fourth Verse:
وَ لِکُلٍّ وِجْهَةٌ هُوَ مُوَلّیها فَاسْتَبِقُوا الْخَیراتِ أَینَ ما تَکُونُوا یأْتِ بِکُمُ اللّهُ جَمیعًا إِنَّ اللّهَ عَلی کُلِّ شَیءٍ قَدیرٌ.
Every one has a direction to which he turns; therefore, refrain from futile disputes and hasten to do good deeds; wherever you are, Allah will bring you all together. Indeed Allah has power over all things.
(Baqarah 2, Verse 148)
In numerous narrations from the Ahlul-Bayt (pbut), the phrase «أَینَ ما تَکُونُوا یأْتِ بِکُمُ اللّهُ جَمیعًا» (Wherever you may be, Allah will bring you all together) has been interpreted as the gathering of the companions and associates of Imam Mahdi (may Allah hasten his relief) at the time of his uprising.
Imam Baqir (pbuh) said regarding this verse:
یعْنِی أَصْحَابَ الْقَائِمِ الثَّلَاثَ مِائَةِ وَ الْبِضْعَةَ عَشَرَ رَجُلاً قَالَ وَ هُمْ وَ اللَّهِ الاُمَّةُ الْمَعْدُودَةُ قَالَ یجْتَمِعُونَ وَ اللَّهِ فِی سَاعَةٍ وَاحِدَةٍ قَزَعٌ کَقَزَعِ الْخَرِیفِ.
It refers to the companions of al-Qa’im (Imam Mahdi), who are three hundred and some people. By Allah! They are the “numbered nation”. By Allah! They will gather all in a single hour, like autumn clouds that are gathered and condensed by a gale.
(Kafi, Vol. 8, p. 313)
Imam Ridha (pbuh) also says:
وَ ذَلِکَ وَ اللَّهِ أَنْ لَوْ قَدْ قَامَ قَائِمُنَا یجْمَعُ اللَّهُ إِلَیهِ شِیعَتَنَا مِنْ جَمِیعِ الْبُلْدَانِ.
By Allah! When our Qa’im rises, Allah will gather our followers from all cities unto him.
(Bihar al-Anwar, Vol. 52, p. 291)
This interpretation is from the inner concepts of the verse; for according to narrations, the verses of the Quran sometimes have multiple meanings, where one meaning is apparent and general, and the other is an inner concept and, terminologically, the inner depth (batn) of the verse, of which no one is aware except the Prophet (pbuh and his family), the Imams (pbut), and those whom Allah wills.
From the perspective of these narrations, the God who has the power to gather the scattered particles of human dust on the Day of Resurrection from different parts of the world can easily gather the companions of Mahdi (may Allah hasten his relief) in one day and one hour to establish the global government of justice and to end oppression and tyranny.
The Fifth Verse:
بَقِیتُ اللّهِ خَیرٌ لَکُمْ إِنْ کُنْتُمْ مُؤْمِنینَ وَ ما أَنَا عَلَیکُمْ بِحَفیظ.
What Allah leaves for you is better for you, if you are believers. And I am not a guardian over you.
(Hud 11, Verse 86)
In various narrations, “بَقِیتُ اللّهِ” (what Allah leaves for you) has been interpreted as the existence of Imam Mahdi (may Allah hasten his relief) or other Imams (pbut).
Imam Baqir (pbuh) said:
وَ أَوَّلُ مَا ینْطِقُ بِهِ هَذِهِ الْآیةُ «بَقِیتُ اللَّهِ خَیرٌ لَکُمْ إِنْ کُنْتُمْ مُؤْمِنِینَ» ثُمَّ یقُولُ: أَنَا بَقِیةُ اللَّهِ فِی أَرْضِه.
The first words that (Imam Mahdi, may Allah hasten his relief) speaks after his rising is this verse: «بَقِیتُ اللّهِ خَیرٌ لَکُمْ إِنْ کُنْتُمْ مُؤْمِنینَ». Then he says: “I am the Baqiyatullah (what Allah left for you) on His earth.”
(Kamal al-Din wa Tamam al-Ni’mah, Vol. 1, p. 330)
Despite that in the very verse we are discussing on, the addressee is the nation of Prophet Shu’ayb (pbuh), and the meaning of “Baqiyatullah” is lawful profit or divine reward; Every beneficial being—that has been left by Allah for humanity and becomes a source of goodness and happiness—is considered “Baqiyatullah.” Based on this, all divine Prophets and great leaders are “Baqiyatullah.”
Since the Promised Mahdi (may Allah hasten his relief) is the final leader and the greatest leader after the prophethood of the Prophet of Islam (pbuh and his family), he is one of the clearest instances of “Baqiyatullah” and the most worthy individual for this title; especially since he is the only remainder after the Prophets and the Imams.
The Sixth Verse:
هُوَ الَّذی أَرْسَلَ رَسُولَهُ بِالْهُدی وَدینِ الْحَقّ ِ لِیظْهِرَهُ عَلَی الدِّینِ کُلِّهِ وَلَوْ کَرِهَ الْمُشْرِکُونَ.
He is the One who has sent His Messenger with guidance and the religion of truth to make it prevail over all religions, even though the polytheists may dislike it.
(Tawbah 9, Verse 33)
The noble verse appears with these same words in Surah “As-Saff” and is repeated with a slight difference in Surah “Al-Fath,” announcing an important event. This importance has caused its repetition, informing of the globalization of Islam and the pervasiveness of this faith on earth.
Some interpreters have taken the victory discussed in the verse to mean a regional and limited victory—which occurred for Muslims in the era of the Holy Prophet (pbuh and his family) or in later times—but given that there is no condition or restriction in the verse and it is absolute from every aspect, there is no reason to limit its meaning. Its concept is the comprehensive victory of Islam over all religions of the world; that is, eventually, Islam will encompass the entire globe and will prevail over the whole world.
There is no doubt that currently, this matter has not been realized, but this certain promise of Allah is gradually being fulfilled. According to narrations, the perfection of this plan will happen when Imam Mahdi (may Allah hasten his relief) rises and actualizes the plan for the globalization of Islam.
Sheikh Al-Saduq (may Allah have mercy on him) narrates from Imam Sadiq (pbuh) in the exegesis of this verse:
وَ اللَّهِ مَا نَزَلَ تَأْوِیلُهَا بَعْدُ وَ لَا ینْزِلُ تَأْوِیلُهَا حَتَّی یخْرُجَ الْقَائِمُ عجل الله تعالی فرجه الشریف فَإِذَا خَرَجَ الْقَائِمُ لَمْ یبْقَ کَافِرٌ بِاللَّهِ الْعَظِیمِ وَ لَا مُشْرِکٌ بِالْإِمَامِ إِلَّا کَرِهَ خُرُوجَهُ حَتَّی لَوْ کَانَ کَافِرٌ أَوْ مُشْرِکٌ فِی بَطْنِ صَخْرَةٍ لَقَالَتْ یا مُؤْمِنُ فی بَطْنِی کَافِرٌ فَاکْسِرْنِی وَ اقْتُلْهُ.
By Allah, its interpretation has not yet been actualized, and its interpretation will not be actualized until the Qa’im (may Allah the Almighty hasten his relief) rises. So when the Qa’im rises, there will remain no disbeliever in Allah, nor anyone who disbelieves in the Imam, except that he will detest his uprising; to the extent that even if a disbeliever or a polytheist were inside a rock, the rock would say: ‘O believer, there is a disbeliever inside me, so break me and kill him.’
(Kamal al-Din wa Tamam al-Ni’mah, Vol. 2, p. 670)
(Some Shia scholars have listed the number of verses related to “Mahdism” upto 120 verses, which can be found in detailed books on this subject; therefore, regarding the topic of Mahdism verses, we suffice with this amount.)
This discussion continues…
Adapted from “Mahdism Textbook” by Khodamorad Salimian with slight modifications.
Source: en.hawzahnews.com
